English
Similar to the previous idea, it can eliminate errors and make corrections. The third point is: "Self-nature is not determined as one." This shows the reasoning of indeterminacy. The reality of the nature of the basic thing is not determined as one, because it naturally appears in all boundaries. Therefore, the different dharmas included in the paths of samsara and nirvana will appear in various ways, and will occur naturally without error. So, how did this happen? The single bindu of Bodhicitta is not determined as Buddha, but naturally appears as sentient beings. Not determined as sentient beings, but naturally appears as Buddha, therefore not determined as both Buddha and sentient beings, but naturally appears as two. Not determined as duality, therefore, free from two and non-duality, what is seen is what appears. "What is seen is what appears" shows the reasoning of appearance. The base is impartial spontaneous accomplishment, the conditions are impartial, without certainty. Therefore, desires are impartial, and the ways of appearing are different. From the view of the Great Perfection Ati Yoga above, to the six realms of beings below, and even the eternalist and annihilationist views of the heretics, what is seen is what appears, what is attached to is what is formed, and what is practiced is what is accomplished. Therefore, the seventeen appearances or the extent of appearances will appear in an inconceivable way. So, are all appearances and desires the same? "Appearances, desires, diligence, and happiness are also the same." This shows the reasoning of not being liberated from the happiness of shamatha. When the Shravakas appear as duality of object and consciousness, they desire the fruit of Arhatship, and put diligence into the path, clinging to temporary happiness, and so on. The seventeen appearances are the same, they desire the fruit of the self-born lotus, and put diligence into the view, meditation, conduct, and fruit on the path, clinging to the happiness of shamatha. This is what is called an obstacle and a major fault. That is, striving only in one aspect of view, meditation, and conduct, and clinging to the fruit, this is the obstacle of not realizing the equality of dharmata, or the major fault of clinging to duality, because they cling to one boundary. The fourth point is: "The door of all limbs of enlightenment." This shows that yoga is an argument for one-sided views. Yogis believe that realizing enlightenment in five ways is the gateway to the limb of skillful means. Realizing enlightenment in the emptiness of dharmata, realizing enlightenment on the seat of the sun and moon, realizing enlightenment in the letters of speech, realizing enlightenment in the hand gestures of the mind, realizing enlightenment in the complete body. They think this way because they have not understood the meaning of the Great Perfection's non-action, so they go astray.
Chinese
已经变成这样了。观修仪轨如水中月。瑜伽士观修诸神的仪轨，也如显现而无自性的水中月。这也是依靠具有加持的根本因素，观修融入智慧尊，以及互相拥抱和摇摆等。不染不著亦显现。这是说，通过串习而达到明晰的程度。止禅不被烦恼的垢染所染污，胜观不被所知的垢染所染污，即使显现出诸神的自性也不执著于自身。但在大圆满的观点中，这两者在法性上是无二无别的，因此，以好坏和轮流交替的方式进行观修是无法解脱的。观修是孩童的行为领域。这是说，观修本尊坛城，就像孩童建造重要的房屋一样，最终却毫无必要地将其抛弃。瑜伽士们，首先像需要一样地生起本尊，最终却像不需要一样，通过班杂尔木（藏文：བཛྲ་མུཿ，梵文天城体：वज्रमु，梵文罗马拟音：vajramuḥ，汉语字面意思：金刚 哞）等手印来收摄。在行为领域中存在轮流交替，也偏离了阿底瑜伽的苦行独处之义。不仅如此，还显示了观修忿怒本尊众是错误的。坛城忿怒相仪轨。这是嘛哈瑜伽是本尊的依据。嘛哈瑜伽，坛城是班杂尔嘿汝嘎（藏文：བཛྲ་ཧེ་རུ་ཀ，梵文天城体：वज्र हेरुक，梵文罗马拟音：vajra heruka，汉语字面意思：金刚黑汝嘎），眷属是被四种姓的忿怒尊所围绕，以忿怒的皱纹压制上方，以收摄美丽笑容的皱纹抬起下方。仪轨是尸陀林的八种装饰，被认为是田地的地基等。 धारण 忿怒主尊之身。或者，在坛城的中央，观修自己成为那样的本尊，或者在前方生起后进行观修。即使文字显现。这是说，本尊通过串习而达到明晰的程度，例如，书写文字后，感官可以直接看到一样。虽然在瑜伽的现量中清晰显现，但存在勤作的过失。因为偏离了大平等之义，所以，寂静本身不可见。这是显示无法通过现量来确定的依据。通过生起次第，转变分别念。通过观修本尊坛城，无法见到寂静大法的法性之义，即无有造作的真如。那么，生起次第全部都没有意义吗？并非没有意义，
English
It has become so. Meditating on the attire is like the moon in water. Yogis meditate on the attire of the deities as being apparent but without inherent existence, like the moon in water. That is, relying on the basis of blessed substances, they meditate on incorporating the wisdom being, embracing, swaying, and so on. "Though unsoiled, unattached, it may arise." This means the degree of clarity through familiarity. Shamatha is not soiled by the stains of affliction, and vipashyana is not soiled by the stains of knowable objects. Even though the experience of the deity's nature arises within oneself, one is not attached to it. But in the view of Dzogchen, these two are inseparable in dharmata, so meditating on them as good or bad and alternating between them does not lead to liberation. "Meditation is the playground of children." This means that meditating on the mandala of deities is like children building important houses, which they eventually abandon as unnecessary. Yogis first generate the deities as if they are needed, but eventually gather them up with the vajra muḥ (Tibetan: བཛྲ་མུཿ, Sanskrit Devanagari: वज्रमु, Sanskrit Romanization: vajramuḥ, literal meaning: vajra muḥ) and other mudras as if they are not needed. The alternation in the field of activity also deviates from the meaning of Atiyoga's solitary practice of abandonment. Moreover, it is shown that meditating on the assembly of wrathful deities is mistaken. "With the attire of the wrathful and fierce mandala." This is the reason why Mahayoga is the deity. Mahayoga, the mandala is Vajra Heruka (Tibetan: བཛྲ་ཧེ་རུ་ཀ, Sanskrit Devanagari: वज्र हेरुक, Sanskrit Romanization: vajra heruka, literal meaning: Vajra Heruka), the retinue is surrounded by the wrathful ones of the four castes, the fierce wrinkles pressing down from above, and the wrinkles gathering the beautiful smile lifting up from below. The attire is the eight ornaments of the charnel ground, which are considered to be the foundation of the field, and so on. "Holding the body of the great wrathful lord." Alternatively, in the center of the mandala, one meditates on oneself as such a deity, or generates it in front and meditates on it. "Even if the letters are brought forth." This means that the deity becomes clear through familiarity, just as written letters can be directly seen by the senses. Although it appears clearly in the direct perception of yoga, there is the fault of effort. Because it deviates from the meaning of great equality, "that peace itself is not seen." This shows the reason why it cannot be determined by direct perception. Through the generation stage, conceptual thoughts are transformed. By meditating on the mandala of deities, the meaning of the great peace of dharmata, the suchness free from effort, is not seen. So, is the entire generation stage meaningless? It is not meaningless,
Chinese
关于四种论证的阐述。第一种是：法性恒常不变之时。所谓法性，无论能否证悟，其根本自始至终未被玷污，是无为的法性。所谓恒常不变，即过去、未来、现在等，在一切时间和情况下，都不受任何因缘或对治的影响，阐述此种情况的时机已到。也就是说：一切法皆融入菩提心，因心无有变异之故，是为法性不变之时。第二种是：毫无遗漏地完全圆满。所谓不清净的显现，是指：众生自生的错觉显现；外道断常二见的邪见显现；次第八乘之见修的宗派偏执显现；以及从证悟和串习中产生的佛陀的如来智慧显现。这四种显现完全圆满后，阿底瑜伽自性觉性无二且不变异，成为未被改造的实相显现，是完全圆满的殊胜法性之意。犹如晴朗天空的中心，周遍一切且无有偏颇，无法捕捉而清澈明亮。无有迁变的虚空，因是无为法，故不会被对治所摧毁，一切皆从不坏灭的自性中显现，并在其中解脱的虚空。它不是由因缘所生，因此是自生智慧任运成就的理证。由于它没有可执著的目标，因此产生了超越能指的论证。因此，词句的含义是：毫无遗漏地完全圆满。这意味着阐述了无杂染的完全圆满之意。何者圆满呢？即包含显有、世间与涅槃、有与无、常与断、内外、情器的一切法，毫无遗漏地完全圆满。在何处圆满呢？在基、体性、意义、自性平等性、唯一明点的虚空中完全圆满。如何圆满呢？不变而正直安住。这意味着阐述了无有欺骗的意
English
Here are the four logical explanations. The first is: The occasion of the unchanging nature of reality. The nature of reality is: Whether realized or not, the fundamental essence is primordially uncorrupted, the unconditioned nature of reality. The unchanging nature is: Past, future, present, etc., at all times and in all circumstances, it does not change under the influence of any cause, condition, or antidote, and the time has come to show this. That is to say: All dharmas are included in the Bodhicitta. Because there is no change in the mind. It is called the occasion of the unchanging nature of reality. The second is: Completely perfect without remainder. The impure appearances are: The deluded appearances of ordinary beings. The wrong views of eternalists and nihilists. The partisan appearances of the eight vehicles' views and meditations. The appearances of the Sugata's wisdom, the Buddhas arising from realization and habituation. When these four kinds of appearances are perfectly complete, Ati Yoga's self-awareness is non-dual and unchanging, so the uncorrected appearances of reality are the perfectly complete intention of the holy nature of reality. Like the center of a clear sky, it is all-pervasive and impartial, clear and ungraspable. The unchanging space is unconditioned, so it is not destroyed by antidotes. Everything arises from the indestructible state and dissolves into that space. It is not created by causes and conditions, so it is the logic of spontaneously accomplished self-arisen wisdom. Because it has no object to focus on, a proof beyond designation arises. Therefore, the meaning of the words: Completely perfect without remainder. This means that the unmixed and completely perfect intention is shown. What is complete? All phenomena included in existence and non-existence, samsara and nirvana, existence and non-existence, permanence and annihilation, inner and outer, container and contents, are completely perfect without remainder. Where is it complete? It is completely perfect in the space of the basis, essence, meaning, self-nature, equality, and the single bindu. How is it complete? Unchanging and upright it remains. This means that the intention without deception is shown.
Chinese
安住于其中。那么，它究竟像什么一样圆满呢？“如同虚空般无边”，这是比喻与意义无二的密意。虚空虽然没有偏袒和边际中心，但如同没有不遍及所有边际事物一样。法性平等性如同虚空般，从最上的佛陀的密意，到最下的地狱深处，包含显有轮回涅槃有无常断内外情器的一切法，没有偏袒地遍及且无有他者，因此说：“不依赖于他者的法”。这是不被对治所摧毁的无误密意。因此，大圆满阿底瑜伽的这个宗派，与下乘依赖因缘不同，不依赖于时间和对治，以不勤作而任运成就的比喻，自然而然地生起。这是对那个密意的破除过失和遮遣相似之处。第三个是：“任运而住的大乐”，这是圆满正觉佛陀的伟大功德，以及甚深之法不依赖于果，轮回的过患和有情的一切痛苦，都在唯一的明点中，于无有造作的法界中，不舍弃而于自处解脱。无二地任运成就而安住，是无相无勤无漏的大乐。以“无与伦比的智慧”显示了不共的道理。大圆满的自生智慧，任何轮回涅槃的乘都不可能与之相比，证悟了也不会增加什么，没有证悟也不会变得更糟，观察了也只是了解了一部分，没有因缘地在一切轮回涅槃中自生，是自生智慧的处所。“以自力而觉悟”，这是无有能境所境的道理。像那样的意义，也是法性自己以自力觉悟，佛陀的密意在自身显现而觉悟，如是说：“现量比量法性非量，如果成立则实相可被衡量”。法不由他生，这是将法性无生的意义安立于自身，如同下乘一样勤作修持，果不会从他处产生